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  1. (1 other version)Judith Butler: Life, Philosophy, Politics, Ethics: E-Special Issue Introduction.Elena Loizidou - forthcoming - Theory, Culture and Society.
    This e-special issue of Theory, Culture & Society presents works published by and about US philosopher and activist Judith Butler (b. 1956), Distinguished Scholar at the Graduate School, University of California, Berkeley. They have contributed to Theory, Culture & Society and inspired key debates and scholarship around their work. Gender Trouble transformed our understanding of gender, influencing generations of academics, activists, and cultural producers. Butler is an exceptional thinker who aims to build more inclusive and sustainable societies through their writing, (...)
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  • Thinking the Commons through Ostrom and Butler: Boundedness and Vulnerability.Irina Velicu & Gustavo García-López - 2018 - Theory, Culture and Society 35 (6):55-73.
    In this paper we propose an ‘undisciplinary’ meeting between Elinor Ostrom and Judith Butler, with the intent to broaden the theory of the commons by discussing it as a relational politics. We use Butler’s theory of power to problematize existing visions of commons, shifting from Ostrom’s ‘bounded rationality’ to Butler’s concepts of ‘bounded selves’ and mutual vulnerability. To be bounded – as opposed to autonomous being – implies being an (ambiguous) effect of socio-power relations and norms that are often beyond (...)
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  • Judith Butler, the Bakhtin Circle and Free Speech: State Hegemony, Race and Grievability in R.A.V. v. St Paul.John Michael Roberts - 2022 - Law and Critique 34 (2):249-267.
    In June 21, 1990, the Joneses, an African-American family living in the mainly white and working-class neighbourhood of St. Paul in Minnesota, saw a small white cross burning in their yard. By placing the burning cross on the yard, the Minnesota Supreme Court argued that one of the accused, Robert A Viktora, had engaged in ‘fighting words’. However, the US Supreme Court reversed this decision, arguing that the local authority in St Paul only legally banned certain ‘fighting words’, but not (...)
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  • Naturalising Austin.Renia Gasparatou - 2013 - Acta Analytica 28 (3):329-343.
    In this paper I will try to defend a quasi-naturalistic interpretation of J.L. Austin’s work. I will rely on P. Kitcher’s 1992 paper “The Naturalists Return” to compile four general criteria by which a philosopher can be called a naturalist. Then I will turn to Austin’s work and examine whether he meets these criteria. I will try to claim that versions of such naturalistic elements can be found in his work.
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